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1
Mare, Federico. "Puente Ojea: contradictor de la fe, adalid de la razón [Artículo evaluado por pares]". Políticas de la Memoria, nr 18 (31.12.2018): 270–82. http://dx.doi.org/10.47195/18.30.
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ResumenGonzalo Puente Ojea es uno de los más notables historiadores y filósofos que la España contemporánea le ha prodigado al mundo. Su deceso, acaecido en enero de 2017, representa una pérdida irreparable para la cultura intelectual de nuestra época.Puente Ojea publicó una veintena de libros sobre historia del cristianismo primitivo, antropología de la religión, ateísmo, laicismo y otras temáticas atrapantes, todos ellos de una agudeza y fecundidad extraordinarias. Su obra cumbre, La formación del cristianismo como fenómeno ideológico (1974), es de lectura obligada entre quienes desean conocer y comprender en serio, sin mistificaciones teológicas, con las categorías críticas del materialismo histórico, la génesis del credo religioso más extendido e influyente del mundo.El presente ensayo tiene por objeto principal reflexionar sobre ciertos aspectos de la producción intelectual puenteojeana que no han concitado atención, o no al menos la suficiente; y que resultan para el autor particularmente atractivos, significativos.
Palabras claveAteísmo; Laicismo; Marxismo; historia del cristianismo primitivo; Antropología de la religión
AbstractGonzalo Puente Ojea is one of the most notable historians and philosophers that contemporary Spain has given the world. His death in January 2017 represents an irreparable loss for the intellectual culture of our time.Puente Ojea published a score of books about history of primitive Christianity, anthropology of religion, atheism, secularism and other fascinating topics, all of them with extraordinary acuteness and fruitfulness. His masterpiece, La formación del cristianismo como fenómeno ideológico (1974), is compulsory reading among those who want to seriously know and understand, without theological mystifications and with the critical categories of historical materialism, the genesis of the most widespread and influential religious creed in the world.The main purpose of this essay is to reflect on certain aspects of Puente Ojea’s intellectual work that haven’t attracted attention, or at least not enough; and which are particularly attractive and significant for the author.
Key wordsAtheism; Secularism; Marxism; History of primitive Christianity; Anthropology of religion
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Laurendeau, Normand. "CONTROLLING CONSUMPTION: A ROLE FOR CHRISTIANITY?" Worldviews: Global Religions, Culture, and Ecology 7, nr 1-2 (2003): 196–217. http://dx.doi.org/10.1163/156853503321916282.
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AbstractEconomic globalization suggests that sustainability will be threatened more by consumption than by population. While technology should prove helpful, our major environmental threat appears to be the rising demand for products and services. Hence, in the long run, sustainability requires human actions to prevent systemic harm rather than technical solutions that might merely reduce specific harm to the environment. In general, Christianity has dealt only weakly with the ethics of sustainability, and especially with the continuing consumption of global resources by affluent nations. In this paper, I analyze the potential for a new Christian focus on the satisfaction, satiation, and sublimation of material needs and desires. Important queries considered by the analysis include the following: (1) Does technology create metaphysical desire? (2) Is consumption thus inherently addictive? (3) Can religion help control this addiction? Employing dispositive and operative aspects of responsibility theory, I argue that a convivial future requires that we give prime attention to the demands of both distributive justice and environmental sustainability. On this basis, Christianity ought to place greater emphasis on equity issues associated with conservation, resource reduction, and renewable energy. Unfortunately, responsibility theory is inherently responsive rather than proactive, and thus probably more appropriate for avoiding a worse rather than creating a better future. My suggestion is that an eschatological approach to sustainability may offer new hope for the control of rampant materialism. In particular, Christianity must take seriously the need for an eventual re-integration between technology and religion. This re-integration should focus primarily on respecting physical limits, especially in an uncertain world characterized by a rising rich-poor gap. Such respect defines a new kenotic technology, which leads naturally to an allied kenotic consumption. As a result, Christian responsibility suggests that we can best imitate Christ by moderating profligate life-styles. From this perspective, the Church's prime responsibility in an environmental age is to model much better than it currently does the re-conversion of modern material growth to post-modern spiritual growth.
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Kratochvíl, Petr. "Geopolitics of Catholic Pilgrimage: On the Double Materiality of (Religious) Politics in the Virtual Age". Religions 12, nr 6 (16.06.2021): 443. http://dx.doi.org/10.3390/rel12060443.
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This article explores geopolitical aspects of Catholic pilgrimage in Europe. By exploring the representations of pilgrimage on Catholic social media, it shows that the increasing influence of the virtual is accompanied by a particular reassertion of the material aspects of pilgrimage. Two types of Catholic pilgrimage emerge, each with a particular spatial and political orientation. The first type of pilgrimage is predominantly politically conservative, but also spatially static, focusing on objects, be they human bodies or sacred sites. The second type is politically progressive, but also spatially dynamic, stressing pilgrimage as movement or a journey. The classic Turnerian conceptualization of a pilgrimage as a three-phase kinetic ritual thus falls apart, with liminality appropriated by the progressive type and aggregation almost entirely taken over by the conservative, apparitional pilgrimage. As a result, pilgrimage has once again become a geopolitical reflection of the broader ideological contestation both within Christianity and beyond.
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Kapaló, James A. "Performing Clandestinity: The Religious Underground, the Secret Police and the Media in Communist Eastern Europe". Journal of the British Association for the Study of Religion (JBASR) 22 (15.12.2020): 16. http://dx.doi.org/10.18792/jbasr.v22i0.45.
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The Cold War was frequently cast in the West as a religious war, a conflict between Christianity and atheism of the Marxist-materialist kind. Propaganda narratives produced by the opposing sides pitted faith against godlessness or science and progress against superstition and exploitation. The religious underground, which was at the centre of much of this propaganda activity, had both a metaphorical and literal meaning. With the opening of the secret police archives in the region, scholars of religions have been presented with important new sources to understand the relationship between anti-religious propaganda, western projections of religious life under communism and the actual clandestine practices of underground religious groups. Whilst the textual materials found in the archives have been the primary focus of attention for both historians and transitional justice projects, the search for ‘truths’ about the past has largely overlooked the visual and material traces of religion produced by and about religious groups. In this article, I explore the complex intersection of the religious underground and the secret police and how this was reflected in the public media and film during communism. Through an exploration of photographic and filmic representations of religious clandestinity produced by or with the help of the secret police, this article illustrates how such imagery, despite its complicity in the construction of a certain image of the religious underground, nevertheless also reveals aspects of the lived reality, creativity and agency of underground communities. This research is based on the findings of the European Research Council Project, Creative Agency and Religious Minorities: Hidden Galleries in the Secret Police Archives in Central and Eastern Europe (project no. 677355).
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Morgan, W. J. "Simone Weil’s Lectures on Philosophy: A Comment". RUDN Journal of Philosophy 23, nr 4 (15.12.2019): 420–29. http://dx.doi.org/10.22363/2313-2302-2019-23-4-420-429.
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The purpose of this article is to introduce the reader to some intellectual origins of Simone Weil’s philosophy through a summary of and comment on her Lectures on Philosophy (1978) given when she was a teacher at a girls’ school at Roanne in the Loire region of central France. The article provides a comment on Simone Weil’s Lectures on Philosophy. There is a brief Introduction followed by a summary of Weil’s life which indicates her various interest as a religious thinker, mystic, anarchist, and political activist and some of the important academic commentaries on these aspects of her life and work. The source of the Lectures on Philosophy edited by her pupil Anne Reynaud-Guérithault is then discussed followed by a detailed summary of and comment on the Lectures themselves. They are grouped under five headings which are considered in turn. These are: The materialist point of view; after the discovery of mind; politics and social theory; ethics and aesthetics; miscellaneous topics and essay plans. There is a further discussion of Simone Weil’s later philosophical thought which shows that what she published reveals classical learning and intellectual quality, but also the several antimonies with which she struggled in her thinking, the two major influences on her thought being Ancient Greece and Christianity. There is a short Conclusion and Bibliography.
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Reed, Randall. "Radical Theology and Emerging Christianity: Deconstruction, Materialism and Religious Practices". Journal of Contemporary Religion 31, nr 3 (31.08.2016): 430–32. http://dx.doi.org/10.1080/13537903.2016.1206268.
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Goldstein, Warren S. "Reconstructing the Classics". Method & Theory in the Study of Religion 26, nr 4-5 (28.11.2014): 470–507. http://dx.doi.org/10.1163/15700682-12341329.
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Max Weber and Ernst Troeltsch constructed their theoretical frameworks in debate with historical materialism. Karl Marx and Friedrich Engels provided Weber and Troeltsch with the tools of base/superstructure and class analysis that they employed in their analysis of religion. The article places Weber and Troeltsch in the historical context of the rise of the Social Democratic Party and its splintering during World War I. It compares the writing on religion by Engels, Eduard Bernstein and Karl Kautsky with those of Weber and Troeltsch. It focuses on Ancient Judaism, the origins of Christianity, Christian heretical sects, the Reformation, the German Peasant Wars, and the Puritan Revolution. Some points in common are the origins of communism in Judaism and Christianity and the association between Protestantism and capitalism. This article shows how Weber and Troeltsch critically appropriated from historical materialism and uses this with the intent of constructing a critical sociology of religion.
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Graham, Elaine. "Katharine Sarah Moody, Radical Theology and Emerging Christianity: Deconstruction, Materialism and Religious Practices". Theology 119, nr 5 (9.08.2016): 385–86. http://dx.doi.org/10.1177/0040571x16647869t.
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Saldukaitytė, Jolanta. "Emmanuel Levinas and Ethical Materialism". Religions 12, nr 10 (13.10.2021): 870. http://dx.doi.org/10.3390/rel12100870.
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The article discusses concrete and material aspects of Levinas’s ethical metaphysics. Firstly, the paper shows that, in contrast to several alternative modern conceptions of subjectivity, the Levinasian subject is not at a safe distance from the world but involved in it through sensing and “enjoyment” and therefore vulnerability. After that the paper highlights the materiality and concreteness of Levinas’s ethical metaphysics, a “deformalization” radically opposed to abstractness. It is precisely owing to the transcendence of the Other that the face is always concrete, always a specific, concrete, material solicitation of aid.
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Saldukaitytė, Jolanta. "Emmanuel Levinas and Ethical Materialism". Religions 12, nr 10 (13.10.2021): 870. http://dx.doi.org/10.3390/rel12100870.
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The article discusses concrete and material aspects of Levinas’s ethical metaphysics. Firstly, the paper shows that, in contrast to several alternative modern conceptions of subjectivity, the Levinasian subject is not at a safe distance from the world but involved in it through sensing and “enjoyment” and therefore vulnerability. After that the paper highlights the materiality and concreteness of Levinas’s ethical metaphysics, a “deformalization” radically opposed to abstractness. It is precisely owing to the transcendence of the Other that the face is always concrete, always a specific, concrete, material solicitation of aid.
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Scherr, Arthur. "Thomas Jefferson Versus the Historians: Christianity, Atheistic Morality, and the Afterlife". Church History 83, nr 1 (marzec 2014): 60–109. http://dx.doi.org/10.1017/s0009640713001686.
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For many years, the Religious Right has argued that Thomas Jefferson's “wall of separation” metaphor, expounded in his address to the Danbury Baptist Association in 1802, did not reflect his true views on cooperation between Church and State; and that he was actually a devout Christian who embraced a symbiotic relationship between them. Recent scholarship, concurring with these views, contends that Jefferson's thoughts and actions, both in political office and as a private individual, reflected his desire for government participation in religious ceremonies and his sincere dedication to the Christian faith. This article refutes such arguments. It compares Jefferson's ideas with John Adams's more orthodox opinions, particularly in their attitudes toward the connection between atheism and personal morality. The article notes that Jefferson, while endorsing Jesus' ethical teachings, also embraced philosophical materialism. He probably did not believe in an afterlife. Jefferson's most thoroughgoing rejection of organized Christianity occurred in old age, when his fading hopes for religious reform latched onto Unitarianism.
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Lai, Yung-Hang Bruce. "Representations of Christianity in Chinese Independent Cinema: Gan Xiao’er’s Postsocialist Religious Critique". Religions 15, nr 4 (31.03.2024): 443. http://dx.doi.org/10.3390/rel15040443.
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Representations of Christianity in contemporary Chinese cinema are very limited, making the scholarship of this subject underexplored. Filmmaker Gan Xiao’er has made three feature-length independent films focusing on Christianity in China. These films, The Only Sons (2003), Raised from Dust (2007), and Waiting for God (2012), are used for case studies, with close analyses of their narratives and formal elements. They are also examined in the social and cultural contexts of postsocialist China. This article argues that Gan’s religious features are significant in the context of postsocialist Chinese cinema. They not only depict the religious experience of Chinese Christians, which has been under-represented cinematically, but also provide a religious critique rarely seen in Chinese films. On the one hand, these films critically engage with the experience of underprivileged people during the Reform period, when economic development and materialism became dominant, while the socialist political system remained. Gan’s religious features provide an alternative perspective that cares for people’s spiritual needs. On the other hand, Gan’s later films interrogate the local religious institution in China, questioning the arbitrary separation of the ‘holy’ and the ‘unholy’, proposing a more inclusive approach to the religious concept of love.
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Domínguez-Castro, Luis, i José Ramón Rodríguez-Lago. "Invoking the Spirit: Salvador de Madariaga, Religious Networks and European Integration Beyond the Churches". European History Quarterly 52, nr 3 (21.06.2022): 506–23. http://dx.doi.org/10.1177/02656914221103458.
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The transatlantic religious networks promoted by Americans after World War I not only delivered human and financial resources but they also brought about significant changes in religious and political thought and practice in Europe. The experiences, networks and narratives created through two world wars equipped Europe with an ideological arsenal, which it marshalled against the Soviet threat during the cultural Cold War and which provided the European integration process with resources and legitimacy. The invocation of ‘spirit’ proved an extremely effective way of legitimizing the European project: it identified materialism as the seed of destruction of civilization; it promoted an interfaith narrative that was acceptable to different churches and religious sensibilities; and it represented human rights as the historical legacy of Christianity. Salvador de Madariaga's life reflects the evolution of the role of religion in the twentieth century, especially with regard to non-denominational Christianity. He was a committed missionary of ecumenist global civic conscience and a crusader for freedom of conscience against totalitarian interference. His defence of liberalism and his repeated calls for a cultural construction of Europe were rooted in his conviction of the intrinsically spiritual nature of all human beings, his identification with the legacy of Christianity and his desire to guarantee universal freedom of spirit. This article analyses documents from Madariaga's personal archive and other archives in Europe and America in order to chronicle his spiritual journey and to understand his crusade to create a ‘Europe of the spirit’.
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Farris, Joshua R., i Ryan A. Brandt. "Ensouling the Beatific Vision. Motivating the Reformed Impulse". Perichoresis 15, nr 1 (1.05.2017): 67–84. http://dx.doi.org/10.1515/perc-2017-0004.
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Abstract The beatific vision is a subject of considerable importance both in the Christian Scriptures and in the history of Christian dogmatics. In it, humans experience and see the perfect immaterial God, which represents the final end for the saints. However, this doctrine has received less attention in the contemporary theological literature, arguably, due in part to the growing trend toward materialism and the sole emphasis on bodily resurrection in Reformed eschatology. As a piece of retrieval by drawing from the Scriptures, Medieval Christianity, and Reformed Christianity, we motivate a case for the Reformed emphasis on the immaterial and intellectual aspects of human personal eschatology and offer some constructive thoughts on how to link it to the contemporary emphasis of the body. We draw a link between the soul and the body in the vision with the help of Christology as reflected in the theology of John Calvin, and, to a greater extent, the theology of both John Owen and Jonathan Edwards.
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Lazarus-Yafeh, Hava. "Some Neglected Aspects of Medieval Muslim Polemics against Christianity". Harvard Theological Review 89, nr 1 (styczeń 1996): 61–84. http://dx.doi.org/10.1017/s0017816000031813.
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Muslim medieval authors were fascinated with religious issues, as the corpus of Arabic literature clearly shows. They were extremely curious about other religions and made intense efforts to describe and understand them. A special brand of Arabic literature—theMilal wa-Niḥal(“Religions and Sects”) heresiographies—dealt extensively with different sects and theological groups within Islam as well as with other religions and denominations: pagan, Zoroastrian, Jewish, Christian, Hindu, and others. Of course, most of the heresiographies were written in a polemical tone (sometimes a harsh one, like that of the eleventh-century Spaniard Ibn Ḥazm's:Al-Faṣl fi-l-Milal wa-l-Ahwā wa-l-Niḥal[“Discerning between Religions, Ideologies, and Sects”]), but some come close to being objective, scholarly descriptions of other religions (for example, Al-Shahrastānī'sMilal wa-Niḥalbook from the twelfth century).
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Morgan, Robert. "Historical and Canonical Aspects of a New Testament Theology". Biblical Interpretation 11, nr 3 (2003): 629–39. http://dx.doi.org/10.1163/156851503790507954.
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AbstractIn nineteenth-century discussions of the scope and methods of New Testament theology more attention was paid to the new historical methods than to the reasons for this discipline. Its independence from dogmatics was new, but it was the role of Scripture in the life of the Church which made it important in educating clergy. Theological interpretation of any passage of Scripture might serve as a source of Christian faith and theology, but for Scripture to be a norm, a survey of the whole New Testament is needed. New Testament theologies using historical exegesis and attending to all the canonical writings can offer (or imply) proposals about the identity of Christianity, and in the conversation between such proposals a measure of consensus can be expected where there is agreement to respect textual intention. Most Christian reading of Scripture to nourish and communicate faith is done through translations and without asking about authorial intention, but theologians making proposals about the identity of Christianity which accord with the witness of Scripture are subject to more constraints for the sake of consensus. They need to survey the whole New Testament using critical historical exegesis and background knowledge of the ancient world to inform a perspective derived from their contemporary understandings of Christianity. Such theologically interested surveys are properly called New Testament theologies.
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Wang, Yining. "“Cross Is Fix”: Christianity and Christian Community as Vehicles for Overcoming Settlement Crises of Chinese Immigrant Families". Religions 13, nr 2 (25.01.2022): 119. http://dx.doi.org/10.3390/rel13020119.
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Mainland Chinese grow up in a nation with Confucianism, Daoism and Buddhism as their cultural heritage, and are educated with atheism, materialism, and scientism in contemporary China. However, the high rate of conversion to Christianity among Chinese immigrants in Anglo-Saxon countries constitutes a distinctive feature in studies of migration. This paper aims to investigate the reasons for becoming Christian and the development of spirituality of a group of first-generation Chinese Australians from mainland China. All the seven participants are highly educated women who migrated to Australia as adults and had young children at the time of conversion. Data were collected mainly through open-ended in-depth interviews, and triangulated with private conversations, observations, and WeChat messaging. This ethnographic qualitative research found that these immigrants’ Christian attempts were prominently triggered by settlement crisis as new immigrants and as immigrant parents. They see Christianity and church community as a strong vehicle to resolve integration difficulties in a new society, such as economic and career insecurities, social isolation, language barriers, marital crises, and parenting dilemmas. Their Christian movement is facilitated by identified ideological congruence but hindered by cultural conflicts between their newly acquired Christian doctrines and their previously instructed values. The findings have implications for immigrant families, secular institutions, and religious organizations, as to the psychosocial well-being of new migrants.
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Soqandi, Mahnaz, i Fatemeh Sadat Basirizadeh. "Cultural Materialism in Lorca’s Poetry". Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, nr 2 (22.04.2020): 682–91. http://dx.doi.org/10.33258/birci.v3i2.879.
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The aim of the present research is to investigate Lorca’s poem from cultural materialist point of view. To do so, the researcher investigates how culture and social mechanism function in the context in which the poems have been written. Cultural materialism attempts to investigate different aspects of society, art, economy, language, and politics from an external point of view and analyze them to find out how identity and self are shaped accordingly. Cultural materialism is demonstrated in different categories including gender, ethnic studies, postmodernism, postcolonialism, and other fields. Cultural materialism highlights the relation between a work of art and the ideological system in which it has been created. In other words, cultural, social, religious and several other factors must be accounted for while interpreting a work of art. Consequently, how cultural dogma functions within fine arts in order to produce the internal textures is uncovered through cultural materialism. In Lorca’s poems, the contents have symbolic and metaphoric mechanisms which can be interpreted through material analysis.
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Buck, Leslie. "Cult books revisited: Karl Popper and the evaluation of religious knowledge". Theology 121, nr 3 (16.04.2018): 163–70. http://dx.doi.org/10.1177/0040571x17749122.
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This paper outlines those aspects of the epistemology and the metaphysics of Karl Popper that appear applicable to the evaluation of religious knowledge. Their relevance is illustrated by reference to two specific topics: the existence of God and St Anselm’s doctrine of atonement. It is proposed that Popper’s epistemology and metaphysics offer a satisfactory alternative to the philosophy of reductive materialism prevalent in Western society.
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Hughes, Carl S. "Book Review: ‘Radical Theology’ in Practice: Katherine Sarah Moody, Radical Theology and Emerging Christianity: Deconstruction, Materialism, and Religious Practices". Expository Times 128, nr 8 (23.03.2017): 409–10. http://dx.doi.org/10.1177/0014524617695059i.
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Yang, Lucinda. "Aspects of Pentecostal Christianity in Zimbabwe, by Lovemore Togarasei (ed.)". Pneuma 41, nr 2 (30.08.2019): 363–66. http://dx.doi.org/10.1163/15700747-04102030.
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Suslov, Alexey Viktorovich, i Dmitrii Alekseevich Gusev. "Two Verticals, or the Paradox and Tragedy of Soviet Atheism". Философия и культура, nr 2 (luty 2023): 76–90. http://dx.doi.org/10.7256/2454-0757.2023.2.37992.
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The object of the study is atheism and theism as important ideological components of two opposing solutions to the "main question of philosophy" – materialism and idealism – forming two systems of human life navigation. The subject of the study is two ideological paradigms – Soviet atheism and Orthodox Christianity. Materialism and atheism are the fundamental elements of the Marxist doctrine underlying the philosophy and culture of the Soviet period of Russian history, opposing theism, creationism and providentialism of the Christian understanding of the world and man, characteristic of the ideological paradigm of pre–revolutionary Russia. The purpose of the study is to clarify and substantiate the ideological intersection of these seemingly incompatible ideological positions. One of the objectives of the study is to substantiate their vertical semantic and value orientation. The novelty of the research, in particular, lies in the substantiation of the statement that two incompatible ideological poles represent varieties of the classical philosophical tradition with its vertical value-semantic orientation, and together oppose the main orientation of non-classical philosophy based on a horizontal scale of meanings and values. One of the main conclusions is that the vertical of Soviet materialism and atheism is a paradox and at the same time its tragedy: surprisingly, due to the vertical orientation of Soviet culture – formally atheistic – it is actually permeated with religious intuitions, questions, problems, ideas and plots disguised as secular concepts and terms, which finds its manifestation in various works of Soviet artistic culture.
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Kim, Kirsteen. "Christianity’s Role in the Modernization and Revitalization of Korean Society in the Twentieth-Century". International Journal of Public Theology 4, nr 2 (2010): 212–36. http://dx.doi.org/10.1163/156973210x491903.
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AbstractThe development of South Korea and its growth to become the world’s eleventh largest economy has been accompanied by the introduction of Christianity and its increase to become the major religious group, to which nearly thirty per cent of the population are affiliated. This article probes the connection between these two spectacular examples of development; economic and religious. By highlighting moments or episodes of Christian contribution to aspects of development in Korean history and linking these to relevant aspects of Korean Christian theology, there is shown to be a constructive, although not always intentional, link between Korean Christianity and national development. The nature of the Christian contribution is seen not primarily in terms of the work ethic it engenders (as argued by Max Weber in the case of European capitalism) but mainly in the realm of aspirations (visions, hope) of a new society and motivation (inspiration, empowerment) to put them into effect. In other words, it was the public theology of Christianity that played a highly significant role in the modernization and revitalization of Korean society in the twentieth century.
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Hekman, Susan. "Feminist New Materialism and Process Theology: Beginning the Dialogue". Feminist Theology 25, nr 2 (styczeń 2017): 198–207. http://dx.doi.org/10.1177/0966735016678544.
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For many years feminist theologians have found much in common with process theology. As a consequence a robust tradition has developed that links feminist theology with many aspects of process theology. An important element of this tradition is the attempt to draw similarities between postmodernism and feminist process theology. In this article I argue, first, that the connection between feminist process theology and postmodernism is philosophically problematic and, second, that another contemporary feminist approach, the new materialism, provides the basis for a more fruitful dialogue between feminist theology and process theology. My goal is to extend this dialogue.
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Ahmad, Mumtaz. "Islam Between East and West". American Journal of Islam and Society 2, nr 2 (1.12.1985): 307–11. http://dx.doi.org/10.35632/ajis.v2i2.2773.
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Islam Between East and West is a remarkable work of multidisciplinaryscholarship by a Bosnian Muslim lawyer who is currently serving a fourteen-yearterm in a Yugoslavian prison for his Islamic activism and “fundamentalistdigressions”. Educated in Sarajevo and Paris, Alija Ali Izetbegovic hasbeen active in Islamic work throughout his adult life. Writing, lecturing, andorganizing Islamic educational and welfare activities, he has been a constantsource of intellectual and spiritual inspiration for thousands of young YugoslavianMuslims.Alija’s main objective in this book is to examine the roots of the culturalcrisis, moral anarchy and political upheavals of the modern West and to showhow these are related to the influence of partial truths and reductionistideological perspective.The central thesis of this book is that there are three distinct views of theworld that reflect three different elemental possibilities: the religious, thematerialistic, and the Islamic. Islamic worldview is integral in that itcombines both pure religiosity and pure materialism. While pure religion emphasizesconscience and pure materialism emphasizes nature, the focus ofIslam is on man who lives in the worlds of both conscience and nature.The author then shows how both pure religion (Christianity, Hinduism andBuddhism) and materialistic philosophies (Socialism and Capitalism) havegiven partial answers to life’s integral questions of “ideals” and “interests” andhow they have been trying to compensate for their primal inadequacies andhalf-truths through continuous compromises in both theory and praxis. Theauthor argues on the basis of considerable historical evidence that the actualrealization of these two opposing views of the world has been quite differentfrom what they originally aspired to achieve. A modified, post-renaissancehumanist interpretation of Christianity and the religio-moral basis of socialistegalitarianism with its teleological view of history clearly demonstrates that ...
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Handaric, Mihai. "Aspects related to the influence of Christianity on the Society". Randwick International of Social Science Journal 2, nr 2 (30.04.2021): 58–66. http://dx.doi.org/10.47175/rissj.v2i2.215.
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In this paper the author analyzes the influence of Christianity on society. There will be demonstrated that through its structure, man was created to live in the community. He discovers himself by relating to the world surrounding him, as it is argued by Martin Heidegger, and Martin Buber. Here we also include the relationship with the transcendent. The philosophical and sociological arguments help us understand the influence Christianity had on European society. The religion of the European nations had a strong influence on the civilization of the continent and the world. Researchers have come to the conclusion that man was created with an innate religious feeling. Rudolf Otto sought to demonstrate that man's religious experience can only be explained by the aprioric existence of the sacred. So did Mircea Eliade, who introduced a new term "hierophany" to define the act of experiencing the sacred. There were also researchers who reinterpreted the relationship with the sacred. Emile Durkheim argued that ultimately, religion in its present form will be replaced by a so-called "civic religion," which will replace religious services in churches. Accepting the perspective of Scripture, the author tries to show the idea of the presence of Divinity in the believer's life (John 14:15-26). Jurgen Moltman asserts that if society were to enter the process of Christ's discipleship, she would discover the divine alternatives that bring the long-awaited results. Max Weber argued that Christian religion, and especially the sects of Protestantism, had a decisive role in influencing the culture and civilization of modern Europe, and the world at large. From his point of view, the decision of man in capitalist society to make a great effort in his work, has a religious motivation, namely, the doctrine of predestination. Considering that the moral and theological dimension of Christianity lies at the root of human significance, Christians struggle to defend the revealed message. A good example is given by Francis Schaeffer, who in his book Trilogy pleads to preserve the traditional moral values of the Bible. Schaeffer attempts to link the idea of revelation, as it is presented in the Christian Bible, with the discovering of man's significance.
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Hurlbut, D. Dmitri. "Review: Aspects of Pentecostal Christianity in Zimbabwe, edited by Lovemore Togarasei". Nova Religio 23, nr 4 (15.04.2020): 141–42. http://dx.doi.org/10.1525/nr.2020.23.4.141.
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Băncilă, Ionuț Daniel. "Esotericism in Romanian Religious History". Aries 23, nr 1 (30.01.2023): 39–54. http://dx.doi.org/10.1163/15700593-02301003.
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Abstract As an expression of the complex global religious entanglements, esoteric knowledge did appeal also to Eastern Europe, in Romania being particularly imprinted by the local religious discourses and practices characteristic to Orthodox Christianity. This paper attempts to briefly sketch the indigenization of esoteric “currents” such as alchemy, spiritualism, Theosophy, Anthroposophy, Traditionalism etc. in Romania. Apart from these historical formations, various aspects of the contemporary occulture in Romania are also considered, especially the Orthodox occulture.
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Panjaitan, Michael Yoel, I. Nyoman Suarsana i I. Ketut Kaler. "Tradisi Rabo-Rabo: Sebuah Cerminan Ekspresi Identitas Komunitas Mardijkers di Kampung Tugu, Kelurahan Semper Barat, Jakarta Utara". Sunari Penjor : Journal of Anthropology 8, nr 1 (1.03.2024): 28. http://dx.doi.org/10.24843/sp.2024.v8.i01.p04.
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Tugu community settlement are located in Semper Barat District, Jakarta Utara. Tugu community preserve the cultural expressions, specifically cultural activity that connects to Portuguese authentic tradition such as Rabo-Rabo. The uniqueness of the tradition are its existence lies beyond the plurality and modernity of Jakarta. Rabo-Rabo tradition are held occasionally when Christmas and new year celebration, the nuance of this tradition are corresponded with the Christianity and firmly grasp by Mardijkers strong kinship (social aspects), kerontjong music (art aspect), Christianity practices (religious aspects), and Mardijkers expressions (identity aspects). This research use Expressions of Religious Experience theory from Joachim Wach, and Functional Theory from Robert Merton. The Rabo-Rabo tradition is carried out for almost two weeks, starting from the Christmas prayer together until the key event of the year - bathing. The Rabo-Rabo tradition has the function of maintaining traditional culture, religious manifestations, and functions as social education for children.
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Yang, Xiaoli. "Contemplative Aspects of Pentecostal Spirituality". Journal of Pentecostal Theology 28, nr 1 (20.03.2019): 123–42. http://dx.doi.org/10.1163/17455251-02702008.
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How is the dynamic power of the Holy Spirit working through contemplative aspects of Pentecostal spirituality in Asia where Christianity thrives in a hostile environment today? Are there any insights that Pentecostal churches of the Global North can learn and experience deeper transformation through the Holy Spirit in a post-Christian world? This article shares a recent experience of a retreat with a group of Asian Pentecostal pastors. It describes how they, both individually and as a group, encountered God through contemplative practice within the praxis of their spiritual tradition. Drawing from their experiences grounded in Scripture, the article explores the key theological issues of silence, body, and response. Pentecostal churches are therefore encouraged to be eager to learn from the lived experiences of pastors in Asia and receptive to contemplative aspects of Pentecostal spirituality.
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Appiah, Simon Kofi. "Thinking Africa in Postmission Theology: Implications for Global Theological Discourse". Exchange 51, nr 4 (22.12.2022): 343–60. http://dx.doi.org/10.1163/1572543x-bja10007.
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Abstract It is necessary to consider the place of Africa in postmission theology, described here as ‘postmissionality,’ because of the high Christian percentage of the African population. This demography means that Africa is now, more than ever before, of great significance to global Christianity. In the same vein, it reveals that Christianity is an important variable in the development of Africa. The relevance of this dialogical relationship between Africa and Christianity extends beyond Africa into global Christianity, which is today experienced as the innovative realization of the Christian religion in de-imperializing contests. This paper discusses three – political/liberationist, multicultural/pluralism, and Pentecostal – of the many aspects of ‘postmissionality’ and shows how they can influence and advance the development of global theological discourse.
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Engelke, Matthew, i Frans J. Verstraelen. "Zimbabwean Realities and Christian Responses: Contemporary Aspects of Christianity in Zimbabwe". Journal of Religion in Africa 30, nr 4 (listopad 2000): 512. http://dx.doi.org/10.2307/1581596.
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Hughes, Rebecca C. "Expanding the Bounds of Christianity and Feminism". Journal of Religion in Africa 52, nr 1-2 (3.06.2022): 22–51. http://dx.doi.org/10.1163/15700666-12340223.
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Abstract As headmistress of the London Missionary Society’s Girls’ Boarding School from 1915–1940 in Mbereshi, Zambia, Mabel Shaw (1889–1973) created an innovative educational programme that embraced local culture and empowered women. Shaw drew from theological, anthropological, and feminist perspectives to guide her understanding of Bemba culture. Shaw built upon fulfilment theology with its premise that all religions had an element of God’s truth in them. In doing so, Shaw differentiated Western culture from Christian culture, creating space to accommodate practices such as ancestor veneration and polygamy. While scholars have been reluctant to label Shaw as a feminist, this author argues she must be recognized as one. Shaw actively collaborated with Bemba women and raised them as Christian saints. Moreover, Shaw was unique in that she urged her British audiences to listen to African voices and to consider the value of adopting aspects of African worship.
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Avis, Paul. "Stephen Sykes and the Essence of Christianity". Ecclesiology 15, nr 1 (6.02.2019): 34–45. http://dx.doi.org/10.1163/17455316-01501006.
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Stephen Sykes chastised English (especially Anglican) theology for its neglect of systematic and doctrinal theology and worked for its revival. He viewed the liberal tendency in English theology in the 1960s and 1970s as attributable, at least in part, to lack of doctrinal rigour and to ecclesiastical woolliness. Sykes contributed to methodological reflection on systematic theology, but his occasional forays into systematics were not his major efforts. However, one systematic theological topic to which Sykes made a significant contribution was the question of the essence of Christianity, which he pursued in critical dialogue with a galaxy of modern theologians. His account of the essence in relation to the ‘external’ and ‘internal’ aspects of Christianity is not satisfactory and his conclusion that the essence is an ‘essentially contested concept’ is disappointing. Nevertheless, his discussion sheds light on the problem and remains a stimulus and resource for further work on this topic.
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Kobyliński, Andrzej. "Ethical Aspects of the Prosperity Gospel in the Light of the Arguments Presented by Antonio Spadaro and Marcelo Figueroa". Religions 12, nr 11 (13.11.2021): 996. http://dx.doi.org/10.3390/rel12110996.
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The main aim of the article is to analyze the Prosperity Gospel as an important element of the contemporary pentecostalization of Christianity. The essence of this global process is the emergence of thousands of new Pentecostal denominations and the transformation of other traditional churches into a single, syncretic variety of charismatic Christianity on a global scale. Pentecostal religiosity is characterized, among other things, by prayer in tongues, miracles, exorcisms, healing services, etc. Another key element of this new syncretic religiosity is the Prosperity Gospel which represents the belief that faith may lead to wealth, health and prosperity, and the lack of it ends in poverty, disease, and misfortune. Critics of this new religiosity point out that God must not be seen merely as a realizer of human dreams of happiness, health and wealth. The first part of the article discusses the specific nature of the global process of the pentecostalization of Christianity. It then goes on to present an interpretation of the most important elements of the Prosperity Gospel. In the next part of the article, various charges against the Prosperity Gospel are analyzed, including arguments presented in the widely commented articles that Antonio Spadaro and Marcelo Figueroa published on this topic in 2017–2018.
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Cherenkov, Mychailo. "Human rights, "orthodoxy" and "heresy": philosophical and religious framework of interpretations". Religious Freedom 1, nr 19 (30.08.2016): 60–66. http://dx.doi.org/10.32420/rs.2016.19.1.925.
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Post-secularism activates the role of religions in problematic and redefining seemingly inviolable foundations, axial ideas, key modernist concepts, including "human rights." It is worth noting that religious leaders and theologians evaluate "human rights" not only externally - as a political theory, ideology or even a separate religion, but each time they raise the question of the internal connection between Christianity and "human rights", which can acquire forms as "Orthodoxy", and "heresy". Attention to this connection, its forms and interpretations is exacerbated to the extent that the more expressive are the claims of postsecular versions of religiosity to the actual understanding of human rights and how weaker general, universal, transcendental foundations become. It is interesting to trace how the "heretical" and "orthodox" understanding of human rights changes as an example of Christianity, as the ratio of these understandings changes, and in the end, as the boundaries of "heretical" and "orthodox" in the Christianity themselves change - in its political-legal and philosophical-religious aspects .
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Crockett, Clayton. "Neoliberalism, Postsecularism, and the End of Religion". Religions 12, nr 8 (11.08.2021): 631. http://dx.doi.org/10.3390/rel12080631.
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This article examines the situation of religion in the context of contemporary neoliberalism. I argue that neoliberalism is a symptom of a fatal crisis in modern liberalism, which is brought about by geophysical planetary limits to growth. The concept of religion is a modern one that emerges from a secularized Christianity, and as liberalism declines, religion as a category is also declining. This phenomenon can be analyzed in terms of what I call postsecularism. Postsecularism indicates the breakdown of the modern divide within liberalism that assigns religion to a private sphere of belief that is separate from political-civil reason. Postsecularism attends to the ways that what we call religion exceed their modern frames and become deprivatized and politicized. In this process, spiritual-political forces are liberated from the modern framework of religion. Recent movements called New Materialism and New Animism can be seen as attempts to conceptualize this development. Finally, as an example, I turn to a recent book by Elizabeth Povinelli called Geontopower to show how religion fails to capture a profound entanglement of spiritual and political phenomena in neoliberalism, or what she calls late liberalism.
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Lewis, David. "Problematising Hierarchy and Dualism for Ecological Concern: Johnsen’s Decolonial Methodology in Defence of Non-Hierarchical Worldmaking". Studies in World Christianity 30, nr 1 (marzec 2024): 62–79. http://dx.doi.org/10.3366/swc.2024.0458.
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The climate crisis presents an urgent problem for World Christianity. Since Lynn White, Jr., argued that ‘Christianity is the most anthropocentric religion the world has seen’ (White 1967), theologians have debated to what extent Christianity is responsible for ecological crisis. In this article, I will focus on two related problems for Christian thought that Majority World theologians have highlighted – hierarchy and dualism – in order to postulate what a non-hierarchical Christian worldview might entail, drawing on the work of Sámi Norwegian Lutheran theologian Tore Johnsen, primarily his recently published book Sámi Nature-Centered Christianity in the European Arctic (2022). This article utilises a multidisciplinary, World Christianity approach to theology that draws upon Johnsen’s work to examine the two themes of hierarchy and dualism, critically questioning these concepts and examining theological implications for the climate crisis. Johnsen’s research amongst the Sámi demonstrates their expression of ‘nature-centred’ Christianity that exhibits a non-hierarchical cosmology. He contrasts this with Western Christian expressions, in particular that of the Church of Norway. Johnsen’s decolonial approach questions aspects of the Western worldview critically and helpfully with reference to the climate crisis. This article therefore problematises two related concepts of hierarchy and dualism, notions which have become embedded within Christian tradition. In questioning these underlying concepts, it draws upon Johnsen’s work to consider whether and to what extent a non-hierarchical expression of Christianity might serve as a viable alternative.
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Dadaeva, A. I. "RELIGIOUS ASPECTS OF DEATH IN “HARRY POTTER”: MOTIFS OF RESURRECTION AND SACRIFICE". Bulletin of Udmurt University. Series History and Philology 32, nr 5 (14.10.2022): 1110–14. http://dx.doi.org/10.35634/2412-9534-2022-32-5-1110-1114.
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The article explores recurring motifs of dying, resurrection and sacrifice in the Harry Potter series that one way or another are related to the theme of death in its religious interpretation. The author of this article analyzes the exact ways in which J.K. Rowling builds semantic fields of the theme of death, «marrying» tradition with modernity and referring to intertextuality, especially in her use of elements from Christianity and its tradition.
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Percy, Martyn. "A Practical-Prophetic-Pastoral Exemplar: An Extended Homily on the Ministry and Writings of Percy Dearmer". Journal of Anglican Studies 19, nr 1 (maj 2021): 37–47. http://dx.doi.org/10.1017/s1740355321000036.
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AbstractAn extended homily or meditation that focuses on some aspects of the life and work of Percy Dearmer. Dearmer, in his pastoral attentiveness, irenic prophetic action, and practical Christianity, sought to continue a distinctive English Anglican tradition of faithfully fulfilling his vocation through a richly incarnational ministry.
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Sharma, Niyati. "Finding the “Ideal”: F. Marion Crawford’s Mystical Theology and Literary Form in Mr. Isaacs". Victorian Popular Fictions Journal 5, nr 2 (20.12.2023): 24–40. http://dx.doi.org/10.46911/plhn4580.
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While popular nineteenth-century writer F. Marion Crawford’s interest in religion is well-documented, his fiction has been categorised as not carrying overt theological overtones. In contrast to this critical view, this article argues that Crawford’s fiction can be linked to his religious thinking; however, the manner in which his works articulate this interest is non-prescriptive. The article contends that Crawford’s handling of religious dilemmas shapes the unusual generic form of his literary works, in particular Mr. Isaacs (1882). To this end, the article examines Crawford’s mystical position on the Idealism-materialism question that was much debated within theological circles in the nineteenth century. Through an analysis of his non-fiction writings and Mr. Isaacs, I demonstrate how Crawford places ideas from Buddhism and Christianity in conversation to arrive at a “mystical” position on a spiritual “Ideal,” which he defines as an aspiration towards the transcendental that can be partly grasped in reality. As I demonstrate, Crawford draws on this unusual mystical notion of the “Ideal” to develop a new literary form that merges romance with elements from realism in Mr. Isaacs.
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Mugambi, Kyama. "The Gospel beyond the West: The Sanneh–Walls Legacy and Emerging Conversation Partners in World Christianity Studies". Studies in World Christianity 29, nr 2 (lipiec 2023): 121–41. http://dx.doi.org/10.3366/swc.2023.0430.
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The core disciplines within World Christianity studies derived from the legacy of Lamin Sanneh and Andrew Walls. Their extensive research and dedicated teaching from their historical and missiological roots provided a body of work upon which past and present World Christianity scholars continue to build. In their work, Walls and Sanneh modelled an openness to other perspectives which would provide insights into Christianity in the non-Western world. Though they operated from within their disciplines, the paradigm of translation that Walls and Sanneh championed consistently harboured the prospect of other disciplinary conversation partners. These aspects of the Walls and Sanneh legacy invite us to consider broader research frameworks to help make sense of Christian expansion in the non-Western world today. Though theology, missiology and history are vital disciplines, these in themselves are insufficient to investigate the wider spectrum of issues required to grasp current developments. This essay examines the research issues that World Christianity raises. Through the case study of African Pentecostalism, the essay demonstrates how multidisciplinary approaches might be used to address the questions. In this way, World Christianity studies can reliably draw from, and contribute to, other fields during its investigation of Christian faith as a global religion. This multidisciplinary approach to World Christianity studies also enables researchers to dignify the experience of those, previously marginal, expressions they study. In this way, researchers will carry forward the legacy received from the pioneers.
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Casey, Cornelius. "Guided by Hope and Not by Conscience: An Examination of the Arguments of Ivan Illich". Religions 14, nr 1 (26.12.2022): 32. http://dx.doi.org/10.3390/rel14010032.
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Ivan Illich was an incisive critic of aspects of contemporary Western cultures, such as the over-reach of obligatory institutionalized schooling, the excessive medicalization of society, and the dangers of global industrial development. From the outset there was a deeper edge to his work which concerned the formative, but ambivalent, influence of Christianity. His case is that a perversion of Christianity has come to be woven deep into the fabric of modernity and that ‘living by one’s conscience’ is one of the constitutive threads therein. Illich advocates living by hope and not by conscience. The article presents some lines along which Illich’s concern with the centrality of hope could be further developed.
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Kings, Graharm. "Foundations for Mission and the Study of World Christianity". Mission Studies 14, nr 1 (1997): 248–65. http://dx.doi.org/10.1163/157338397x00167.
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AbstractIn this Forum Paper, Henry Martyn Lecturer Graham Kings reflects on three aspects of the legacy of nineteenth century Indian missionary Henry Martyn. The first aspect is that of Martyn as linguist and translator, the second is that of Martyn as a model and inspirer of missionaries, and the third aspect is the legacy of scholarship that Martyn's memory has inspired. Kings focuses particularly on the promise of the newly-relocated Henry Martyn Library at Westminster College, Cambridge.
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Yuanyuan, Zuo, i Yan Yao. "Influence of Lisu People’s Religious Beliefs on their Traditional Medicine". Journal of Research in Philosophy and History 6, nr 3 (22.09.2023): p53. http://dx.doi.org/10.22158/jrph.v6n3p53.
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The Lisu, inhabitants of Nujiang River Canyon in China’s northwestern Yunnan Province, believe in three set of religious beliefs: their own primitive religion, Christianity and Catholicism, introduced by Western missionaries in the 18th century (Yang et al. (Eds.), 1993). Religious convictions permeate all aspects of life conducted by Lisu and do have a profound impact upon various aspects of their traditional culture. The present article explores how religious tenets have helped shape and have affected traditional Lisu medicine, investigating the relationship between religion, culture, and traditional medicine, tracking the path from Lisu ancient history down to modern times.
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Rahman, Syahrul, i Hamdani Hamdani. "Menstrual Taboo; Menguji Wasathiyatul Islam Pada Menstruasi". Jurnal Ulunnuha 9, nr 2 (30.12.2020): 168–81. http://dx.doi.org/10.15548/ju.v9i2.1679.
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Al-Quran gives a firm statement about Muslims as ummatan wasathan which interpreted as the best people or middle people. Al-Quran scholar state that the term of wasathan in al-Baqarah verse 143 applies to all aspect of life, including the aspects of faith, law, worship and others. Based on this verse, moderate Islamic concept is presented, it's just this term is often used to assess religious understanding within the body of Islam itself, while the row of verses talks about the mystical conflicts of the companions of the Prophet after hearing the comments of the Jews and Christians regarding the movement Qibla direction of Muslims. There was a shift in the use of term wasathiyah in Indonesia from a comparison between people (religion) to a comparison of religious understanding in Islam its self. The approach method used in this article is an interpretive approach This article aims to examine the modernity of Islam in the legal aspects of menstruation compared to Judaism and Christianity. These three religious teachings see women who are menstruating should be kept away, it's just there are significant differences in its application. Some make a menstruation women kept away physically like Jews and Christianity. Some others avoid it in the sense they are not justified to perform ritual worship like Islam. This research proves that the teachings of Islam are lighter / more moderate in viewing women who are menstruating compared to Judaism and Christianity and at the same time this confirms the interpretation of scholars towards the word wasathiyah applies to all aspects of life including menstruation.
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Desnitsky, Andrey S. "Emerging Christianity: what do we know and how?" Orientalistica 4, nr 5 (27.12.2021): 1301–21. http://dx.doi.org/10.31696/2618-7043-2021-4-5-1301-1321.
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This article, the second in a series, briefly describes the main problems connected with the reconstruction of emerging Christianity. First of all, it is the scarcity of historical sources. They speak almost exclusively about religious beliefs and leave aside all other aspects of life. Then, it is the clearly expressed interest of both ancient authors and modern researchers to present a “rightful” and ideal picture. As a result, emerges an idealized image of such a Christian community that a modern scholar would like to belong to. A possible methodological solution to this problem can be found in the model of religious studies suggested by the modern German scholar Gerd Theissen. Concerning the practical method, one can suggest an analysis of the polemics as reflected in the early Christian texts, mainly epistles.
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Murshida Khatun, Md Amirul Islam, A.K.M. Abdul Latif i Md. Habibur Rahman. "Interfaith Marriage in Judaism and Christianity: Jewish-Christian Matrimonial Unions". DIROSAT: Journal of Education, Social Sciences & Humanities 2, nr 2 (15.04.2024): 85–105. http://dx.doi.org/10.58355/dirosat.v2i2.71.
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Interfaith marriage between individuals of Jewish and Christian faiths presents unique challenges and opportunities for religious coexistence and shared values. This study examines Jewish-Christian matrimonial unions, exploring the complexities and dynamics of such relationships. By analyzing the historical, theological, and social aspects of Judaism and Christianity, this study sheds light on the varying perspectives, traditions, and concerns surrounding interfaith marriages within these faith communities. Additionally, it investigates the impact of interfaith unions on religious identity, family dynamics, and the upbringing of children. By delving into the experiences and narratives of individuals in Jewish-Christian marriages, this study provides insights into the negotiation of religious differences, the preservation of cultural heritage, and the potential for mutual understanding and respect in interfaith relationships.
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Bakhar, Spiridon A. "THE “MYSTERY OF REDEMPTION” IN GNOSTIC CHRISTIANITY". Научное мнение, nr 12 (25.12.2023): 28–33. http://dx.doi.org/10.25807/22224378_2023_12_28.
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The article is intended to fill the gap existing today in the study of Gnosticism. Using the available sources and other relevant literature, the author of the article makes an attempt for the first time to reconstruct the religious and philosophical views of Gnostic authors on the idea of redemption. The significance of this idea in the teachings of Gnostics is shown, its specificity is determined. The ideas of redemption are analysed and systematised in the context of ontological, epistemological and anthropological aspects of Gnosticism. Their prerequisites are revealed. A comparison is made between the ideas of redemption in Gnostic and canonical Christianity
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Kim, Taeyoung. "The Religious and Political Defiance and the Reinterpretation of the Morality Play Implied in Doctor Faustus". British and American Language and Literature Association of Korea 146 (30.09.2022): 41–60. http://dx.doi.org/10.21297/ballak.2022.146.41.
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From a religious perspective, Christopher Marlowe’s Doctor Faustus has primarily been analyzed in two contrasting ways. Some critics have claimed that this play advocates orthodox Christianity and others have argued that Marlowe defies Christianity and the Elizabethan England in the 16th century. There are several reasons why the interpretation of this play has been divided into conflicting views: the confusion in the aftermath of the Reformation, the unexplained notoriety for Marlowe being an atheist, and much of his life and death that has remained a mystery. Both sides have taken a confrontational stance. Accordingly, these conflicting aspects have imposed limitations on analyzing his life and works from an objective perspective. In this paper, the author reinterprets the meaning of the morality play in Marlowe’s own position and conclude that Marlowe capitalized on the morality play as an effective way to ardently criticize the harsh and strict Christianity of England while avoiding the accusation that he is an atheist.